مَاwhatشَاءَhe willedيَصْنَعُhe does
What he wills to do.
مِنْofالْقَبَائِحِthe evils,,إِذْasالْحَامِلِthe forceعَلَىtoتَرْكِهَاabandoning themالْحَيَاءِis modesty,,فَإِذَاifلَمْnotيَكُنْbeهُنَاكَthereحَيَاءٌmodestyيَزَعُهُrestrains himمِنَfromالْقَبَائِحِthe evils,,فَإِنَّهُthen indeed heيُوَاقِعُهَاwill engage in them
As for the evils, the reason for abandoning them is modesty; if there is no modesty that restrains him from the evils, then he will engage in them.
وَهَذَاand thisتَفْسِيرٌis the interpretationأَبِيof AbuعُبَيْدٍUbaid
And this is the interpretation of Abu Ubaid.
وَالثَّانِيAnd the second::أَنْis thatالْفِعْلَthe actionإِذَاifلَمْnotتَسْتَحِyou feel ashamedمِنْهُof itمِنَfromاللَّهِAllah،,فَاعْمَلْهُthen do itوَإِنَّمَاand onlyالَّذِيthat whichيَنْبَغِيshouldتَرْكَهُbe abandonedمَاwhatيَسْتَحِيis to be shamedمِنْهُof HimمِنَfromاللَّهِAllah
And the second interpretation is that if one does not feel ashamed of the action from Allah, then do it; and that which should be abandoned is that which causes shame from Allah.
وَهَذَاAnd thisتَفْسِيرٌis the interpretationالْإِمَامِof ImamأَحْمَدَAhmadفِيinرِوَايَةِthe narrationابْنِof IbnهَانِئٍHani
And this is the interpretation of Imam Ahmad in the narration of Ibn Hani.
فَعَلَىSo based onالْأَوَّلِthe first (interpretation)يَكُونُit isتَهْدِيدًاa threat,,كَقَوْلِهِas his saying::أَعْمَلُواDo whateverمَاwhatشِئْتُمْyou will﴾[فُصِّلَتْFussilat//٤٠40﴿]
So, according to the first, it serves as a threat, as in his statement: "Do whatever you will" [Fussilat: 40].
وَعَلَىAnd according toالثَّانِيthe second (interpretation)يَكُونُit isإِذْنًاpermissionوَإِبَاحَةًand allowance
And according to the second, it is a permission and allowance.
فَإِنْIfقِيلَit is said::فَهَلْIs thereمِنْanyسَبِيلٍwayإِلَىtoحَمْلِهِinterpret itعَلَىonالْمَعْنَيَيْنِthe two meanings؟
If it is said: Is there any way to interpret it on both meanings?
قُلْتُI said::لَاno,,وَلَاnorعَلَىonقَوْلِthe sayingمَنْof one whoيَحْمِلُinterpretsالْمُشْتَرَكِthe ambiguousعَلَىonجَمِيعِallمَعَانِيَةِits meanings,,لِمَاfor whatبَيَّنَthe difference betweenالْإِبَاحَةِthe allowanceوَالْتَّهْدِيدِand the threatمِنَtheالْمُنَافَاةِcontradiction.,وَلَكِنَّButاعْتِبَارَconsideringأَحَدِoneالْمَعْنَيَيْنِof the meaningsيُوجِبُrequiresاعْتِبَارَthe considerationالْآخَرِthe other
I said: No, nor can one interpret the ambiguous term on all its meanings, for there is a contradiction between the allowance and the threat. But considering one meaning necessitates considering the other.
وَالْمَقْصُودُAnd the intendedأَنْthatالذُّنُوبَsinsتُضْعِفُweakenالْحَيَاءِthe modestyمِنَofالْعَبدِthe servantحَتَّىuntilرُبَّمَاperhapsانْسَلَخَhe sheds
And the intended meaning is that sins weaken the modesty of the servant until perhaps he sheds it completely.
حَتَّىuntilإنَّهُheرُبَّمَاperhapsلَاnotيَتَأَثَّرُbe affectedبِعِلْمِby the knowledgeالنَّاسِof the peopleبِسُوءِof the badحَالِهِstate of his conditionوَلَاnorبَاطِّلاَعِهِمby their knowledgeعَلَيْهِof him,,بَلْratherكَثِيرٌmanyمِنْهُمْof themيُخْبِرُونَinformعَنْaboutحَالِهِhis stateوَقَبِيحِand the uglyمَاwhatيَفْعَلُهُhe does,,وَالْحَامِلُand the reasonلَهُfor it
Until he perhaps is not affected by the knowledge of the people regarding the bad state he is in, nor by their awareness of him; rather, many of them inform about his state and the ugly things he does, and the reason for it.
(١)(1)فَSoلِfor«يَشَاءُ»"he wills".
(1) So "he wills".
(٢)(2)أَيThat isيَكُفَّهُto stop him.وَفِيAnd inفَFيَزْعُجُهُit bothers him.
(2) That is to stop him. And in F, it bothers him.
(٣)(3)غَرِيبٌStrangeالْحَدِيثُthe hadith(٣٣٠/٢)(330/2)
(3) Strange - the hadith (330/2).
(٤)(4)سSلِfor«لَمْ"notيَسْتَحِhe feels ashamed
(4) S for "not he feels ashamed."
(٥)(5)الَّذِيThat whichسَاقِطٌis omittedمِنَfromزZ.
(5) That which is omitted from Z.
(٦)(6)فَاعْمَلْهُThen do it......مِنَfromاللَّهِAllah،,سَاقِطٌis omittedمِنَfromلL.
(6) Then do it ... from Allah, is omitted from L.
(٧)(7)سS:: التَّفْسِيرُthe interpretationلِلْإِمَامِof the ImamأَحْمَدَAhmadرِوَايَةٌthe narration....لَمْnotأَجِدْهُI find itفِيinالْمَطْبُوعِthe printedمِنْofمَسَائِلِissuesابْنِIbnهَانِئٍHani.
(7) S: the interpretation of Imam Ahmad's narration ... I did not find it in the printed issues of Ibn Hani.
(٨)(8)وَلَاnorبَاطِّلاَعِهِمby their knowledgeحَالِهِof his stateسَاقِطٌis omittedمِنَfromفF.
(8) Nor by their knowledge of his state is omitted from F.
(٩)(9)مَاWhatعَدَاexceptفFقُبْحٌugliness
(9) What except F is ugliness.